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INTRODUCTION

On Java, the pesantren and the tarekat, meaning (mystical) path, is the hall-mark of traditional Islam. Theformer is a place where syare'at (the exoteric dimension ofIslam) is transmitted to the next generation; the second, in the strictest sense, is anorganisation by which the esoteric dimension of Islam is established, especially among theaged.[1]

The pesantren mainly prepares the young to copewith their immediate future in social life. It enables them to undertake active and acceptableparticipation in various societal roles without neglecting the more distant future, thehereafter. The tarekat, on the other hand, prepares theaged to cope with their immediate future. It attempts to secure for followers' safety and wellbeing in the hereafter, after they feel that their worldly life is close to its end. Inaddition, the tarekat attempts to open the heavens to thepublic. It is a way to ensure equity of opportunity for entry to paradise betweenthe religiously knowledgeable individuals and the laymen, and between the rich and thepoor.[2]

The tarekat is usually associated with tasawuf. The objective of joining a tarekat comes after a commitment to the Sufiway (tasawuf) is taken by means of cleansing the heart(tasfiyatul qalb).[3] In practice, tasawuf is a strict adoption ofthe Islamic precepts through observance of both obligatory and recommended religious work forattaining God's favour. Although not always, the by-product of doing tasawuf, if God's favour is obtained, is the ability of the individual to attainthe knowledge of Divine Truths, the Essence (hakekat). Theattainment of the Truth is ma'rifat, literally meaningknowing the Reality (gnosis).

Ma'rifat (gnosis) is knowingthe hakekat, the Essence or Divine Truth. This hakekat can be attained by following tasawuf, cleansing the heart. It is said that to many people, doing tasawuf, although not essential, is much easier and more convenientif it is carried out by following a certain tarekat (path).Whichever one would choose, the pre-requisite for following tarekat is the observance of syare'at. As notevery Muslim observes the syare'at, not every Muslim whoobserves the syare'at wishes to follow a tarekat. In turn, not all the Muslims who follow a certaintarekat could attain the hakekat and thus experience ma'rifat. In localpopular uses syare'at, tarekat, hakekat and ma'rifat form a sequence to characterise the degree of piety inwhich the first is the lowest, and the last is the highest. Because of either individual orsocietal factors only wali are thought to be likely toreach ma'rifat.

EARLY TAREKAT IN BUNTET: SYATTARIYAH

Pesantren Buntet gives homage to two tarekat, theSyattariyah, which came earlier and the Tijaniyah which came later. Both belong to thetarekat mu'tabarah (accepted tarekat).[4]

Although since its first stage Pesantren Buntet has been associated with Tarekat Syattariyah (the Syattariyah Order),[5] the formal introduction of this tarekat withinthe pesantren circle is said to have been announcedpublicly only after Kyai Anwaruddin Kriyani al-Malebari (Ki Buyut Kriyan) arrived. When KyaiMutta'ad led the pesantren, Kyai Anwaruddin, married NyaiRuhillah, daughter of Kyai Mutta'ad; after that he publicly set up the tarekat in Pesantren Buntet.

Trimingham describes Syattariyah's origin as being obscure. The tarekat is claimed to be in Taifuri traditions but its foundation is attributedto ‘Abdallah al-Syattar, a descendant of Syihab ad-Din as-Suhrawardi. According to Trimingham‘Abdallah was sent by his pir (a leader of the order),Muhammad ‘Arif, to India; first to Jawnpur, then to Mandu where he died in 1428/9. His Pathwas spread by his pupils, especially Muhammad ‘Ala’, known as Qazan Syattari of Bengal. Itsfull development as a distinctive order is attributed to Shah Muhammad Ghawth of Gwalior(circa. 1517) who was succeeded by Syah Wajih ad-Din (circa. 1018/1609) who, in Gujerat, wasknown as a great saint.

Although its chain clearly links with Suhrawardiyah, this tarekat does not regard itself as an offshoot of any order. In Iran and TuranSyattariyah was known as ‘Isyqiyah, and in Ottoman Turkey as Bisthamiyah.[6] It was brought to Indonesia (Aceh) by Abdul Rauf Singkel, who brought with him thetheosophical doctrines of the seven stages of creation (MartabatTujuh). Among his students was Syeikh Abdul Muhyi who brought the tarekat to south Priangan (West Java) via Cirebon.[7] Although it is said that before going to south Priangan Syeikh Muhyimarried and lived in Cirebon for some period of time, Tarekat Syattariyah in Buntet has nolink with him nor with Abdul Rauf Singkel because the Syattariyah came to Buntet from adifferent source.

Figure 8.1: Recruitment of Syattariyah Mursyid in Buntet

In Buntet, Kyai Anwaruddin Kriyani al-Malebari (Ki Buyut Kriyan), the founder of theSyattariyah order in Buntet received his authority as a mursyid (leader) from Kyai Asy'ary of Kaliwungu (Central Java). Table 8.1. showsthe spiritual genealogy (silsilah) of Kyai Asy'ari to whomKyai Anwaruddin in turn traced his authority. The latter therefore, is the 29th in thegenealogical chain that relates him spiritually to the Prophet.

In addition to this, Tarekat Syattariyah is said to have been part of kraton traditions but it seems to have a different genealogy. Thepresent Syattariyah mursyid within the kraton circle is P.S. Sulendraningrat of Kaprabonan at LemahWungkuk. He is a 15th descendant of Sunan Gunung Jati and the writer of Sejarah Cirebon and Babad Tanah Sunda,Babad Cerbon.[8] Mbah Muqayim who was Penghulu Kraton, thefounder of Pesantren Buntet, is said to have been a mursyidof Syattariyah kraton although in Buntet he did not recruitmembers or, if he did, it was not publicly. In Buntet Tarekat Syattariyah had won thousands offollowers but after the death of Kyai Mustahdi its organisational significance has diminishedconsiderably.[9] Now, this tarekat still persists and is stillstrong in Benda Kerep, but in Buntet it seems to be left as a mere individual observancerather than an organised group.[10]